What number verse is Leviticus 14:56 in the Bible?

Leviticus 14:56 is the 3,168th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 14:56 sits at position 3,168.

Translation

King James Version

And for a rising, and for a scab, and for a bright spot:

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KJV (with Strong's)

And for a rising ^H7613, and for a scab ^H5597, and for a bright spot ^H934:

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Complete Jewish Bible

for a swelling, for a scab and for a bright spot,

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Berean Standard Bible

and for a swelling, rash, or spot,

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American Standard Version

and for a rising, and for a scab, and for a bright spot;

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World English Bible Messianic

and for a rising, and for a scab, and for a bright spot;

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Geneva Bible (1599)

And of the swelling, and of the skab, and of the white spot.

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Young's Literal Translation

and for a rising, and for a scab, and for a bright spot, --

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Study This Verse

SUMMARY

Leviticus 14:56 acts as a concise yet profound concluding summary to the extensive and meticulous regulations found in chapters 13 and 14, which detail the diagnosis, management, and purification rites for various severe skin conditions, broadly referred to as tzara'at. This verse specifically reiterates the three primary categories of afflictions—a rising, a scab, and a bright spot—that necessitated the rigorous examination and authoritative judgment of the Levitical priests. The inclusion of such precise and detailed guidelines within the Mosaic Law profoundly underscores God's unwavering concern for the physical health, ritual purity, and communal holiness of His covenant people, Israel, ensuring that any defilement was accurately identified, appropriately managed, and ultimately, that the sanctity and integrity of the camp, where God's holy presence resided, were scrupulously maintained.

CONTEXT

Literary Context: Leviticus 14:56 serves as the definitive concluding statement for the most detailed and extensive legal section in the Pentateuch concerning ritual purity related to severe skin conditions and mildew, encompassing the entirety of Leviticus 13 and Leviticus 14. Chapter 13 meticulously outlines the observable symptoms and diagnostic procedures for various dermal ailments, specifying how the priest was to examine, quarantine, and ultimately declare individuals clean or unclean based on the progression or regression of the affliction. Following this, Leviticus 14 provides the elaborate and precise purification rituals for those declared clean, involving specific sacrifices and cleansing rites designed to restore the individual to full communal and cultic participation. Verse 56 functions as a final, comprehensive recapitulation, succinctly summarizing the distinct categories of conditions that fell under these exhaustive laws, thereby emphasizing the breadth of the priest's diagnostic responsibility and the meticulously detailed nature of God's covenant instructions regarding purity. It acts as a definitive boundary statement, clearly delineating the scope of the preceding regulations.
Historical & Cultural Context: These intricate laws were divinely imparted to the Israelites shortly after their miraculous exodus from Egypt, as they journeyed through the wilderness and prepared to inherit the Promised Land. As a burgeoning nation living in close proximity within a structured camp, rudimentary public health measures were indeed critical for preventing the rapid spread of contagious diseases. However, the profound significance of these regulations extended far beyond mere hygiene; they were foundational to Israel's identity as a holy nation, unequivocally set apart for Yahweh. The sacred presence of the Tabernacle, symbolizing God's dwelling among His people, necessitated an exceptionally high standard of ritual purity. Physical defilement, such as that caused by severe skin conditions, was understood not merely as a medical ailment but as a state that symbolically impeded an individual's participation in communal worship and fellowship, representing a condition contrary to God's perfect holiness. The meticulous nature of these laws, including the indispensable role of the priesthood in discerning and managing these conditions, profoundly highlighted God's desire for a people who would reflect His own purity, as powerfully commanded in passages like Leviticus 11:44 and Leviticus 19:2.
Key Themes: The overarching themes embedded within Leviticus 13 and Leviticus 14, which Leviticus 14:56 succinctly summarizes, revolve around Holiness and Purity, emphasizing God's absolute separation from anything defiled and His expectation that His people reflect His character. These laws also highlight the theme of Divine Order and Meticulousness, demonstrating God's precise governance over all aspects of life, even physical ailments, to maintain the sanctity of the community. Furthermore, they underscore the Role of the Priesthood as mediators and guardians of purity, responsible for discerning the clean from the unclean. Finally, the laws powerfully illustrate the theme of Separation and Restoration, where defilement leads to temporary exclusion from the community, followed by a divinely ordained path back to fellowship through prescribed cleansing rituals, foreshadowing the ultimate restoration found in Christ, as seen in passages like Hebrews 9:13-14.

EXPOSITION AND ANALYSIS

Key Word Analysis

Rising (Hebrew, sᵉʼêth', H7613): Derived from the root נָשָׂא (nasa', "to lift, carry"), this term specifically denotes an elevation, swelling, or protuberance on the skin. In the context of Leviticus 13, it refers to a distinct type of skin affliction characterized by an abnormal raised lesion, which could indicate a severe and ritually defiling condition requiring immediate priestly examination. Its presence necessitated a careful diagnostic process to determine its precise nature and ritual status, as it was one of the primary indicators of tzara'at.
Scab (Hebrew, çappachath', H5597): This Hebrew term, stemming from the root סָפַח (saphaḥ, "to join, attach, adhere"), describes a skin condition characterized by a rash, eruption, or a scab-like appearance, often implying flaking, crusting, or a tendency to spread. It likely encompassed various dermal irritations or infections that might be contagious or indicative of a deeper impurity, thus falling under the priest's purview for meticulous assessment and management to prevent communal defilement.
Bright spot (Hebrew, bôhereth', H934): This feminine active participle describes a whitish or shiny patch, or a discoloration of the skin. Unlike a "rising" (elevation) or a "scab" (eruption), a "bright spot" refers to a flat, discolored area. The context in Leviticus 13 indicates that the priest had to discern if this bright spot was a sign of active defilement (e.g., spreading, hairs within it turning white, being deeper than the skin) or a benign, non-defiling condition, such as a healed lesion or a persistent mark that did not render the person ritually unclean.

Verse Breakdown

"And for a rising,": This phrase introduces the first of three distinct categories of severe skin affliction that the comprehensive Levitical purity laws addressed. A "rising" (שְׂאֵת, sᵉʼêth) signifies any elevated or swollen area on the skin. The priest's critical role was to meticulously examine its characteristics—such as its color, the condition of hairs within it, and whether it appeared deeper than the skin—to distinguish between a benign swelling and one that indicated a ritually defiling condition, thereby necessitating separation from the community.
"and for a scab,": Following the "rising," this clause specifies another distinct type of skin condition. A "scab" (סַפַּחַת, çappachath) refers to a rash, an eruptive lesion, or a flaking/crusting affliction. This category likely encompassed various inflammatory or infectious skin conditions that might spread or persist, thereby posing a significant threat to the ritual purity of the individual and, by extension, the sanctity of the community. Priestly observation was key to determining its nature and ritual status.
"and for a bright spot:": The final category enumerated, a "bright spot" (בַּהֶרֶת, bôhereth), refers to a discolored, typically white or shiny, patch on the skin. This condition demanded particularly careful discernment from the priest, as not all bright spots were ritually defiling. The priest had to observe specific characteristics—such as whether it was deeper than the skin, if hair within it had turned white, or if it showed signs of spreading—to determine if it was indeed a manifestation of tzara'at (the broader term for these severe skin conditions) or merely a benign discoloration that did not incur ritual impurity.

Literary Devices

Leviticus 14:56 primarily employs Categorization and Summary as its central literary devices. By precisely listing "a rising, and for a scab, and for a bright spot," the verse succinctly categorizes the three fundamental types of skin afflictions that were the exhaustive subject of the detailed regulations in the preceding chapters. This tripartite listing functions as a definitive Summary Statement, providing a comprehensive and exhaustive enumeration of the specific conditions the priests were meticulously trained to identify and manage. The deliberate repetition of the conjunction "and for" before each item serves to emphasize the comprehensive and all-encompassing nature of the law, ensuring that no significant type of skin anomaly was overlooked in the priestly diagnostic process. This structured and repetitive listing also powerfully contributes to the overall sense of divine Order and Meticulousness that profoundly permeates the entire book of Leviticus, reflecting God's precise attention to detail in matters of holiness and purity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:56, in its concluding summary of the laws concerning severe skin conditions, powerfully underscores God's profound and unwavering concern for holiness, purity, and order within His covenant community. These physical ailments, though medically distinct from moral sin, were profoundly ritually defiling because they represented a departure from the wholeness, integrity, and perfection that characterized God's holy presence. The meticulous regulations highlight that God is not indifferent to the state of His people, whether physically or spiritually. The intricate process of diagnosis, separation, and purification served as a tangible object lesson for the Israelites, teaching them the gravity of defilement and the absolute necessity of divine intervention for restoration to fellowship and full participation in the community. This ancient ceremonial framework, while temporary, points to the deeper, eternal truth that God desires a people set apart, free from anything that would mar their relationship with Him or disrupt the sanctity of His dwelling among them, whether in the Tabernacle then or in the hearts of believers now.

REFLECTION AND APPLICATION

The meticulous detail found in Leviticus 14:56 and the preceding chapters might initially appear archaic or obscure to modern readers, yet it offers profound and enduring insights into God's immutable character and His ongoing desire for human flourishing and spiritual integrity. This passage powerfully reminds us that God is a God of perfect order, who cares deeply about every facet of our lives, from our physical well-being to our deepest spiritual condition. Just as the ancient Israelites were called to meticulously discern physical defilement that could disrupt their communal life and relationship with a holy God, we, as New Covenant believers, are likewise called to exercise profound spiritual discernment. This involves recognizing and addressing the "risings," "scabs," and "bright spots" of sin, unhealthy patterns, and spiritual impurities that can emerge in our own lives and within our communities. The Levitical laws, with their emphasis on priestly mediation and prescribed ritual cleansing, serve as a powerful shadow of our ultimate and desperate need for divine cleansing and complete restoration, a need that is fully and perfectly realized in Jesus Christ. Our application today is not in re-enacting ancient rituals, but in embracing the timeless principles of holiness, diligently seeking spiritual purity, and humbly acknowledging our absolute need for the High Priest who truly cleanses us from all defilement, enabling us to live lives consecrated to God.

Questions for Reflection

How does God's meticulous attention to detail in Leviticus 14:56 inform our understanding of His character and His expectations for His people, both then and now?
In what practical ways do we, as New Covenant believers, still need to exercise "spiritual discernment" regarding sin, unhealthy patterns, and spiritual defilement in our personal lives and within our communities?
How does the temporary and repetitive nature of the Levitical cleansing rituals powerfully point us to the permanent, complete, and once-for-all cleansing offered by Jesus Christ?

FAQ

Why does the Bible spend so much time on skin diseases like those summarized in Leviticus 14:56?

Answer: The extensive focus on skin diseases in Leviticus 13 and Leviticus 14 served a crucial dual purpose for ancient Israel. Practically, it provided a foundational public health code for a nomadic community, enabling the identification and isolation of individuals with potentially contagious conditions, thereby preventing widespread outbreaks. However, its primary and more profound significance was theological. These physical conditions, particularly tzara'at (the broader Hebrew term encompassing the "rising," "scab," and "bright spot" of Leviticus 14:56), were considered ritually defiling. This defilement symbolically represented a state of impurity that separated an individual from the holy community and, by extension, from the presence of God in the Tabernacle. The detailed laws underscored God's absolute holiness and His unwavering demand for purity among His people, teaching them the gravity of anything that marred wholeness and the absolute necessity of divine provision for restoration and reconciliation.

Were these conditions actual "leprosy" as we know it today (Hansen's disease)?

Answer: While the King James Version and many older translations use the term "leprosy," the Hebrew word tzara'at (which encompasses the "rising," "scab," and "bright spot" of Leviticus 14:56) was a much broader and more inclusive category than modern Hansen's disease. Biblical tzara'at included a wide range of severe and often spreading skin conditions, some of which might have been contagious, but also some that were not. It could even manifest on garments and within houses, indicating its symbolic rather than purely medical nature. The fundamental focus of the Levitical law was not on medical diagnosis for treatment, but on ritual diagnosis for determining an individual's purity status and their ability to participate in the community and worship. Therefore, while some cases might have been Hansen's disease, it is more accurate to understand tzara'at as a divinely appointed category of ritual impurity related to various dermal afflictions that rendered one unclean in the eyes of God's covenant.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:56, in its precise summary of the skin conditions requiring meticulous priestly discernment and elaborate purification, powerfully foreshadows the redemptive and transformative work of Jesus Christ. The physical defilement caused by these ailments, which necessitated separation from the holy community and required priestly mediation for restoration, serves as a vivid Old Testament type of the far more profound spiritual defilement of sin. Just as the "rising," "scab," and "bright spot" rendered an Israelite ritually unclean and alienated, so too does sin separate humanity from a perfectly holy God. The Levitical priest, acting as a diagnostician and arbiter of purity, points unmistakably to Christ, our ultimate Great High Priest, who perfectly discerns the true, fallen state of the human heart and offers the only true remedy. Unlike the temporary and repeatedly performed cleansing rituals of the Old Covenant, which could only address outward ritual impurity, Christ's singular, perfect sacrifice on the cross offers a complete, permanent, and once-for-all purification from the defilement of sin itself. His compassionate encounter with the leper in Matthew 8:1-4, where He boldly touches and instantaneously cleanses the man, powerfully demonstrates His divine authority over all forms of defilement—physical, spiritual, and moral. Through His shed blood, Christ cleanses our consciences from dead works, enabling us to serve the living God with genuine freedom and purity (Hebrews 9:11-14). The meticulous concern for purity evident in Leviticus finds its glorious and ultimate fulfillment in the spiritual cleansing offered by the Lamb of God, who takes away the sin of the world, allowing us to draw near to a holy God with confidence and unhindered fellowship (1 John 1:7).

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Commentary on Leviticus 14 verses 54–57

54 ¶ This is the law for all manner of plague of leprosy, and scall,

55 And for the leprosy of a garment, and of a house,

56 And for a rising, and for a scab, and for a bright spot:

57 To teach when it is unclean, and when it is clean: this is the law of leprosy.

This is the conclusion of this law concerning the leprosy. There is no repetition of it in Deuteronomy, only a general memorandum given (Deu 24:8), Take heed in the plague of leprosy. We may see in this law, 1. The gracious care God took of his people Israel, for to them only this law pertained, and not to the Gentiles. When Naaman the Syrian was cured of his leprosy he was not bidden to show himself to the priest, though he was cured in Jordan, as the Jews that were cured by our Saviour were. Thus those who are entrusted with the key of discipline in the church judge those only that are within; but those that are without God judgeth, Co1 5:12, Co1 5:13. 2. The religious care we ought to take of ourselves, to keep our minds from the dominion of all sinful affections and dispositions, which are both their disease and their defilement, that we may be fit for the service of God. We ought also to avoid all bad company, and, as much as may be, to avoid coming within the danger of being infected by it. Touch not the unclean thing, saith the Lord, and I will receive you, Co2 6:17.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 54–57. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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